the Old Testament to events in the life of Christ, they did it in the prophetic consciousness that those passages were originally designed to have a prophetic significance. By holding these opinions Clemen comes very close to maintaining the double sense of the Old Testament. In fact, it is impossible to see any practical distinction between his view and that of the double sense. As some one has said of him, he admits the doublesense conception of the Old Testament by the back door. On the one hand, Clemen does not believe in verbal inspiration. The inspiration of the Old Testament writers had to do rather with what they taught than how they expressed it. If we may coin a word, he believes in 66 ณ factual," rather than in a verbal, inspiration. To him the citations of the Old Testament in the New are not mere illustrations of the fixed facts of the Christian faith; but rather they were used by the New Testament writers under the inspiration of the same Spirit which prompted their reduction to writing by the Old Testament authors, and in the same sense which the inspiring Spirit intended them to have when originally written. On the other hand, Clemen maintains more than a mere enlightenment of the writers of the New Testament, having for its effect a sharpening of their perceptions for the deepest contents of the Old Testament. The Spirit of God was with these writers, not designating the words, but inspiring them in the choice of the facts recorded and in the choice of the citations from the Old Testament. Thus it is he explains the want of verbal accuracy, together with the identity of the original and the New Testament applications.

RECENT THEOLOGICAL LITERATURE.

It

Das Weltelend und der Welterlösung (The Redemption of the World from its Misery). By K. Hollensteiner. The book proposes to discuss the spiritualization of man. The first part, which describes the misery of the world, has for its motto, "That which is born of the flesh is flesh," while the second part, which deals with redemption, is founded upon the suggestions contained in the passage, "If we live in the Spirit, let us also walk in the Spirit." And the textual division, as one may say, is followed by the treatment of the life in the Spirit, distinctly from the walking in the Spirit. The book proposes to discuss from this standpoint the whole range of dogmatics and ethics. The book holds to the trichotomous division of the nature of man. denies that sin springs from the sensuous side of man or from his weakness. Rather does it spring from the fact that the soul leans toward the body, rather than toward the spirit. The inference from this must be that if the soul had turned toward the spirit human sin would have had no existence. So that according to this, while it does not make the body essentially sinful, it is our bodies which have made sin possible in us, and which occasioned, if they did not cause, sin in the human race. Such a doctrine gives to the body more influence over the soul than the spirit has over the soul. This would be a remarkable phenomenon, and could not be explained except on the sup21-FIFTH SERIES, VOL. XI.

position of an inherent and powerful tendency of the body toward moral evil. This view of the case practically leads to the assertion of the evil of matter. The only true view is that sin is primarily of the spirit of man. The body cannot sin without the consent of the spirit, and originally had no more predisposition to sin than did the spirit. So far as sin originated in man, his body had no participation in it. Though he be fallen, the body is not responsibly active in prompting to, or executing, the purpose of sin. Sin can only be committed by a conscious agent. Interesting is the discussion of regeneration, which is represented as consisting of enlightenment, justification (including pardon), and sanctification. It is well to include thus both the preparatory stages and the subsequent results in the work of regeneration. The spiritualization of man as the redemption of the world from its misery is the thought of the book, and is worthy of its author and of careful consideration by all its readers.

Das antike Mysterienwesen in seinem Einfluss auf das Christentum (The Influence of the Ancient Mysteries upon Christianity). By G. Anrich. There being no work which sets forth the character, development, and religious significance of the mysteries, together with a presentation of their position and influence upon the mental and moral development of the Christian centuries, this book proposes briefly, and in a preliminary way, to supply the lack. This is, indeed, one of the most valuable features of the work, and constitutes the first part. The second part follows the investigation of the main problem from the first, to the beginning of the fifth, century A. D. The titles of the eight chapters are as follows: "Gnosticism in its Relation to the Mysteries; ""Preparations and Beginnings of the Mysteries in Relation to Worship; ""Christianity as Mystery-the Alexandrian Gnosis; ""The Terminology of the Mysteries and the Secret Discipline;" "The Contrast between the Initiated and the Uninitiated -Catechetical and Baptismal Instruction;" "The Specific Effects of Baptism and the Lord's Supper, with the Manner of their Production; ""Baptism and Eucharist, according to their Ritualistic Development;"" Ancient Purism in Christianity." These eight chapters, as will be seen at a glance, cover the field thoroughly. The principal conclusion reached is that no direct influence of the mysteries upon Christianity, that is, no conscious adoption of the forms and institutions of the mysteries on the part of Christianity, found place, nor even an accommodation of those forms and institutions to the needs of Christianity. But, on the other hand, the Church was more and more influenced, though unconsciously, by the mystery element which prevailed in the intellectual atmosphere. Furthermore, the book shows that, while in gnosticism the mysteries early exercised a profound influence, it was only from the beginning of the fourth century that the mysteries completely ruled the ecclesiastical consciousness. The entire process is represented as religious-psychological. The religious feelings, impressions, and desires of the Church were more and more governed by the departing antique, until, in the necessities of the case and unconsciously, the process began by which religious conceptions, forms, and institutions

parallel to the mysteries arose. The book does not pretend that primitive Christianity was influenced by the mysteries. It is a good specimen of the kind of studies demanded by the times, and of which many scores could be conducted without exhausting the range of topics which, in early Church history alone, deserve to be treated.

Der Viercapitalbrief im zweiten Korinthesbrief des Apostels Paulus (The Four-chapter Letter within Paul's Second Letter to the Corinthians). By Anton Halmel. The unity of Paul's Second Letter to the Corinthians has been long and hotly disputed. Halmel would allow the correctness of the separation of chaps. x-xiii from the former part. But he also denies the unity of the first part of the epistle, making a four-chapter letter to begin at chap. ii, 14, and end with chap. vi, 10. The supposition is that between verse 13 of chap. ii and verse 14 of the same chapter there is a break; that a similar break in the sense is found between verse 9 of chap. vi and verse 10 of the same chapter; that the part that he regards as an interpolation was written by Paul, but on another occasion, and inserted here by an editor after Paul's death; that this part makes complete sense when separated from the original letter; and that if this part were removed the remainder would read more continuously than it does when this part is read between. Thus there are three letters in one, in the following order: (1) Chap. i, 1-ii, 13; vi, 11-13vii, 2–16. (2) Chaps. x-xiii. (3) Chap. ii, 14-vi, 10. They are all from Paul, and by mistake have been combined into one, and that in a most confusing way. If the book represented chap. vii, 5, as the direct continuation of chap. ii, 13, it would seem more plausible. For chap. vi, 11, is no more appropriate as a continuation of chap. ii, 13, than is verse 14, of chap. ii. But chap. vii, 5, is. Besides, the break is just as apparent between chap. vii, 4 and verse 5 of the same chapter as it is in the supposed place in chap. ii or in chap. vi. That these chasms do appear, at least upon the surface, we admit. But it by no means follows that there is any interpolation or combination of Pauline letters. It is not easy to account for the breaks in the connection with certainty. fact of frequent experience may furnish the solution. ways written at one sitting, especially if it is long. rupted in writing we go back to the letter in an entirely different frame of mind, and anxious, while it is in our mind, to give expression to a thought not before us at the former sitting. Paul's letters, being, in fact, epistolary treatises having practical ends in view, could very easily admit a somewhat illogical order and a somewhat unsystematic development, such as we have supposed.

But one simple A letter is not alWhen we are inter

RELIGIOUS AND EDUCATIONAL.

The Seventh Day Adventists in Switzerland. Several times this class of religionists has come under the ban of the law in Switzerland. They

have a book-printing establishment in Basel, which is under the operation of a State law forbidding Sunday labor. Yet time after time they have violated this law and have been fined for the offense. They defend themselves on the plea that they must obey God rather than man. But the last time they were before the court the judge imposed upon the manager of the concern a fine of $40 and sixty days in prison. While liberty of conscience must always be respected, yet questions of Sunday rest cannot be left by the State to individual opinion. In observing the seventh day, while working upon the first, these people violate the principles of charity which are the most essential features of Christianity; for in so doing they wound the feelings of the vast majority, whose integrity, intelligence, and soundness of judgment are equal to their own.

German Society for Ethical Culture. The fourth general assembly was held in Berlin recently, with twenty-two members present. The proposition to establish an academy for ethical culture was discussed at length, and finally the plan of Professor Tönnies, of Hamburg, was adopted, whereby several courses of reading and study are to be mapped out, which shall be suitable for both men and women, and shall cover questions of ethics and social science, for the purpose of testing the effects. The experiment will be watched with interest. A proposition to issue an official paper, containing nothing but news and governed by a due regard to decency, was rejected as impractical. An attempt was made to have the society adopt a resolution recommending the eight-hour law as an ethical necessity, but it also failed. However, on account of the importance of the abbreviation of the hours of labor as it is related to ethical progress, it was determined to institute special investigations upon which report is hereafter to be made. It was, also, decided to raise funds for the support of what, in the Christian Church, would be called itinerant preachers— men whose constant business it is to travel from place to place preaching the gospel of ethics to the people.

Church Doings in Germany. At the recent session of the General Synod in Berlin that body was received by the emperor, who addressed the members concerning their duties and rights. The proposed revision of the ritual, the emperor said, was the most important question to be submitted for their consideration. Some had feared that its use would be compulsory. But this would not be the case. He expressed the wish that the churches might be opened constantly, and advised the Synod to proceed with their work in a spirit of conciliation. One of the problems which the Synod found it most important to consider was how to prevent the rapid increase of mixed marriages between Jews and Christians. The Synod took action requesting the government to be more careful in the administration of oaths, and asking that the confessional form of oath be reinstated, and that Christians be excused from taking oaths, except before Christian judges.

SUMMARY OF THE REVIEWS AND MAGAZINES.

THE diagnosis of the doctors as to the financial prostration of the nation is given in the North American Review for February. Under the title of "The Financial Muddle," the Hou. J. Sterling Morton, Secretary of Agriculture, declares himself as believing in a gold unit as a measure of value, "because that metal has been tested and approved for five hundred years by the domestic and foreign trade of all the commercial nations of Europe." The Hon. William M. Springer, Chairman of the Congressional Committee on Banking and Currency, on the other hand, argues for the issue of national bank notes as proposed in the Carlisle bill. A third opinion is that of Henry W. Cannon, President of the Chase National Bank, New York city, who affirms that "the embarrassment of our financial situation is occasioned by the necessity of maintaining the paper money issued by the government upon a gold basis, and this embarrassment is intensified by the fact that more than one half of the currency issued by the government is based upon silver." For, "whatever may be the opinion of the citizens of the United States in the matter, gold is to-day the sole money of full debt-paying power among the principal civilized nations." Though these utterances disagree, it is well to have confidence in the skill of the physicians and the largest faith in the recuperative power of the sufferer. "The New Pulpit," by the Rev. H. R. Haweis, is another striking article. Though radical, it is readable. The old pulpit, says the distinguished writer, "is stricken with dogmatic ague; it is palsied with fear; it would persecute if it could, but it can't, for it has ceased to inspire convictions worth persecuting." As for the new pulpit, however, it "should stand for the freedom of Christ's utterance, the reach of his sympathy, and that discernment of the signs of the times without which no ministry can be prophetical and no pulpit alive. The age waits." In a charming strain of reminiscence Andrew Lang writes his "Recollections of Robert Louis Stevenson." Senator Platt, of Connecticut, follows with a discussion of "Problems in the Indian Territory," calling attention to the existence there of four Indian republics, within the boundaries of our greater republic, which are virtually "white oligarchies." The situation to be remedied is summed up in the statement that "the white men who, going through the farce of Indian marriage, have become Indian citizens, and the halfbreeds have already despoiled the real Indian of his land." H. H. Boyesen next writes on "The Matrimonial Puzzle; " Professor Simon Newcomb shows " Why We Need a National University;" and Charles Sedgwick Minot, in "The Psychical Comedy," punctures the claims of esoteric Buddhism and telepathy.

A SIMILAR thrust at modern scientific attempts, particularly in England, to discover the supernatural, is given in "Modern Magic," in the January number of the Edinburgh Review. The article is particularly a notice of